金光明最勝王經疏 4.94

4.94

已下答中第三大段證地。由前發心久修勝行，得至證地故。於中分五：一得地相、二釋地名、三明地障礙、四地所修行、五明地修習。此得地相，謂初證時所得之相。若無性《攝論》第七，於十地中通得四相。論云「得此諸地云何可見？此問由四種相：一得勝解，謂得諸地深信解故。二得正行，謂得諸地相應十種正法行故。三得通達，謂於初地達法界時，遍能通達一切地故。四得成滿，謂修諸地到究竟故。」釋云：深信解者，於地教決定印可真實如是。十種正行者，即十法行，謂供養、書寫、施他、聽、披讀、受、持及開演、諷誦及思修。得通達者，謂於初地達法界時遍能通達一切地者，若於初地正通達時，速能通達後一切地。此種類故，如有頌言「如竹破初節，餘節速能破。得初地真智，諸地疾當成。」到究竟者，謂地地中果分成滿，或最後滿。果分成滿，望前為果，在因名分。或最後滿者，即成佛果，果究竟故。或第十地，因究竟故，稱最後滿。若準《大莊嚴論》第十三云「入地菩薩地地皆有十相。何者為十？一明信、二無劣、三無怯、四無待、五通達、六平等、七離偏、八離著、九知方便、十聖眾生。」明信者，於自地得明。於諸法中除無知故，於他地得信，於後諸地願樂故。無劣者，聞深妙法不驚怖故。無怯者，難行行，極勇猛故。無待者，起自地行，不待教故。通達者，他地方便皆能起故。平等者，普於眾生同自心故。離偏者，耳聞毀譽無高下故。離著者，得輪王等位，無愛染故。知方便者，知諸法不可得，為佛上方便故。聖眾生者，諸佛徒眾恒在生故。此等十相，地地皆具。亦有得度相，廣如彼明。彼二文約內證相，諸地之通相；此經約外得，諸地之別相，由行十度外得此相。十地現相即為十段，分別可知。問：此等相在何處？答：各各將入自地時得，云先現故。又解：各各初入地時得。而云先現者，更有多相。此等先現故，不可在地前，云初地等菩薩是相先現故。表於初地能行一切施度，外遍大千現種種寶藏，能遂所求，故無不盈滿。菩薩皆見者，自上菩薩得見此相，非下得見，餘皆準知。於第二地，表證平等理，具持淨戒，淨十業道，故現妙色淨寶嚴具。於第三地，表行三忍有勇健相，被甲降怨。於第四地，表行四正勤，七淨九淨妙華散地。七淨者，戒淨、心淨、見淨、度疑淨、道非道智見淨、行智見淨、行斷智見淨也。九淨者，加無緣寂滅淨、淨國土淨。於第五地，表行禪定離諸硬強，有寶女現。禪定能生解脫遍處等，瓔珞嚴身。行七覺分故，首冠名華。於第六地，文義有八：一表行智度。智有七種，法智、類智、世俗智、神通智、相智、十力前行智、四道理中正道理智，故現七寶華從起，故寶華依池。二即法類智，依觀四諦悟緣起理，有四階道。或依智分，加行、無間、解脫、勝進為四階道。三證如理起，金砂遍布。四離麁相障，清淨無穢。五得八解脫、或八道支、或八種智，現八功德水：一淨、二輕、三冷、四耎、五甘、六不臭、七飲不損喉、八飲不傷腸。六四智因，現四色華，青黃赤白。七遊法苑樂。八證無為涼。於第七地，表行善巧，拔濟眾生。於菩薩前應墮惡趣，能令當不墮、現不受惡報，故無有損傷，離現當怖。如《首楞嚴經》，菩薩性是首楞嚴三昧，能息諸苦，拔三毒箭等。於第八地，表行二願，或無相智任運現前，得相土二自在故。於身兩邊師子衛護，能令一切煩惱不現行故，一切獸怖。於第九地，表行力度，如彼輪王有大勢力。四辨利生，故無量億眾圍繞供養，以四無量蔭生，如蓋離染故。自行七聖財，或眾生緣慈等，眾寶莊嚴。於第十地，表灌頂位，將成正覺。於菩薩身有如來相現：一現身、二現光、三現眾梵、四現轉法輪。此於自身，不由作意有佛身相等。若準《菩薩求夢經》，於其地地各夢諸相。八地已上菩薩無睡，如何有夢？此約所見，觀如夢幻。今此亦爾，雖不作意，如夢自身現佛事等，非約外見。初地已上，剎那恒得見諸佛故。或此外覩如來相現，剎那所見，彼佛為現。此約自見。

The commentary: Below is the third major section in the response, "realizing the stages." Because the mind was generated earlier and superior practices were cultivated for a long time, one attains the realization of the stages. Within this there are five parts: first, the signs of attaining the stages; second, explaining the names of the stages; third, clarifying the hindrances of the stages; fourth, the practices cultivated on the stages; and fifth, clarifying the cultivation on the stages.
Here, "the signs of attaining the stages" refers to the signs attained at the time of first realization. In Asabhāva's commentary on the Mahāyānasaṃgraha, fascicle seven, four signs are attained universally across the ten stages. The treatise says: "How can the attainment of these stages be seen? This inquiry is answered by four kinds of signs: first, attaining resolute conviction, meaning the attainment of deep faith and conviction in the stages; second, attaining correct practice, meaning the attainment of the ten kinds of correct practices of the Dharma corresponding to the stages; third, attaining penetration, meaning that when one penetrates the dharmadhātu on the first stage, one can universally penetrate all stages; fourth, attaining full perfection, meaning that cultivating the stages reaches the ultimate." The commentary says: "Deep faith and conviction" means firmly confirming that the teachings on the stages are truly like this. The "ten kinds of correct practices" are the ten practices of the Dharma: making offerings, writing, giving to others, listening, reading, receiving, memorizing, expounding, reciting, and reflecting and meditating. "Attaining penetration, meaning that when one penetrates the dharmadhātu on the first stage, one can universally penetrate all stages" means that when one correctly penetrates on the first stage, one can quickly penetrate all subsequent stages. Because it is of this nature, just as a verse says: "Like breaking the first node of a bamboo, / the remaining nodes can be broken quickly; / attaining the true wisdom of the first stage, / all stages will soon be accomplished." "Reaching the ultimate" means that on stage after stage the fruition part reaches perfection, or reaches final perfection. "Fruition part reaches perfection": looking back at the preceding it is fruition, while in cause it is called part. Or "reaches final perfection" means attaining the fruition of buddhahood, because the fruition is ultimate. Or it refers to the tenth stage, because the cause is ultimate, so it is called "final perfection."
According to the Mahāyānasūtrālaṃkāra, fascicle thirteen: "Bodhisattvas entering the stages have ten signs on each stage. What are the ten? First, clear faith; second, absence of inferiority; third, absence of timidity; fourth, absence of dependence; fifth, penetration; sixth, equality; seventh, freedom from bias; eighth, freedom from attachment; ninth, knowledge of skillful means; tenth, noble sentient beings." "Clear faith" means attaining clarity regarding one's own stage. Because ignorance among phenomena is eliminated, one attains faith regarding other stages, aspiring to and delighting in the subsequent stages. "Absence of inferiority" means not being startled or frightened upon hearing the profound and wondrous Dharma. "Absence of timidity" means being extremely courageous in difficult practices. "Absence of dependence" means that when giving rise to the practices of one's own stage, one does not depend on instruction. "Penetration" means being able to give rise to the skillful means of other stages. "Equality" means holding all sentient beings universally in one's own mind. "Freedom from bias" means having no high or low when one's ears hear slander or praise. "Freedom from attachment" means having no craving or attachment upon attaining positions such as a wheel-turning king. "Knowledge of skillful means" means knowing that phenomena are ungraspable, which serves as the supreme skillful means for buddhahood. "Noble sentient beings" means constantly being born among the followers of the buddhas. These ten signs are possessed on every stage. There are also signs of attaining transcendence, as explained in detail there. Those two texts refer to signs of internal realization, the common signs of all stages; this sūtra refers to external attainments, the specific signs of each stage, where by practicing the ten pāramitās one externally attains these signs.
The manifestations of the signs of the ten stages comprise ten passages, which can be distinguished and understood accordingly.
Question: Where do these signs take place?
Answer: They are attained when each is about to enter their own stage, since it says they "manifest first." Another explanation: they are attained when each first enters the stage. And the reason it says they "manifest first" is because there are many more signs; these ones manifest first, so they cannot be prior to the stages, as the text says "for the bodhisattva of the first stage, etc., this sign manifests first." This symbolizes that on the first stage, one can practice all kinds of generosity, externally manifesting various jewel treasuries throughout the great chiliocosm that can fulfill all requests, hence "filled without remainder." "The bodhisattvas see them all" means that bodhisattvas from that stage and above can see these signs, but those below cannot; the rest should be understood accordingly.
On the second stage, it symbolizes realizing the principle of equality, fully upholding pure morality, and purifying the ten courses of action; hence wondrous colors and implements adorning pure jewels appear.
On the third stage, it symbolizes practicing the three patiences, with signs of courage and strength, donning armor and vanquishing foes.
On the fourth stage, it symbolizes practicing the four right exertions, with wondrous flowers of the seven purifications and nine purifications scattered over the ground. The "seven purifications" are purification of morality, purification of mind, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is path and not path, purification by knowledge and vision of the way of practice, and purification by knowledge and vision of abandoning through practice. The "nine purifications" add purification of objectless quiescence and cessation, and purification of the pure land.
On the fifth stage, it symbolizes practicing meditation and leaving behind all rigidity, so a jewel maiden appears. Meditation can produce liberations, totalities, and the like, symbolizing the necklaces adorning the body. Because of practicing the seven factors of awakening, the head is crowned with famous flowers.
On the sixth stage, the text has eight meanings: first, it symbolizes practicing the perfection of wisdom. Wisdom is of seven kinds: knowledge of phenomena, subsequent knowledge, conventional knowledge, knowledge of supernormal powers, knowledge of marks, knowledge preceding the ten powers, and knowledge of the correct principle among the four principles; hence seven-jeweled flowers arise, and thus the precious flowers depend on the pond. Second, it is knowledge of phenomena and subsequent knowledge, realizing the principle of dependent arising based on contemplating the four truths, symbolized by the four stairways. Or, based on divisions of wisdom, the four stairways are preparatory, uninterrupted, liberation, and superior advancement. Third, realizing truth and giving rise to it is symbolized by golden sand spread everywhere. Fourth, freedom from coarse hindrances of marks is symbolized by pure and free from defilement. Fifth, attaining the eight liberations, or the eight limbs of the noble path, or eight kinds of wisdom, is symbolized by the water with eight virtuous qualities: 1. pure, 2. light, 3. cold, 4. soft, 5. sweet, 6. odorless, 7. drinking does not harm the throat, 8. drinking does not hurt the intestines. Sixth, the causes of the four wisdoms are symbolized by flowers of four colors: blue, yellow, red, and white. Seventh, disporting in the delight of the Dharma garden. Eighth, realizing the coolness of the unconditioned.
On the seventh stage, it symbolizes practicing skillful means to rescue sentient beings. Before the bodhisattva, those who should fall into evil destinies are enabled not to fall in the future and not to receive evil retribution in the present, hence "suffering no injury" and being free from present and future fear. As the Śūraṅgamasūtra states, the bodhisattva's nature is the Śūraṅgama samādhi, capable of pacifying all suffering, plucking out the three poisonous arrows, and so forth.
On the eighth stage, it symbolizes practicing the two aspirations, or effortless manifestation of signless wisdom, attaining the two masteries over signs and lands. Lions guarding both sides symbolize the ability to keep all afflictions from becoming active, so all beasts are terrified.
On the ninth stage, it symbolizes practicing the perfection of power, having great authority like that wheel-turning king. Using the four analytical knowledges to benefit sentient beings, they are surrounded and offered to by measureless kotis of assemblies; shading sentient beings with the four immeasurables is like the parasol free from defilement; one's own practice of the seven noble treasures, or kindness directed toward sentient beings, is symbolized by the multifaceted jewel adornment.
On the tenth stage, it symbolizes the stage of consecration, when one is about to attain perfect awakening. On the bodhisattva's body, signs of the Tathāgata appear: 1. the bodily form appears, 2. light appears, 3. assemblies of Brahmās appear, 4. turning the wheel of Dharma appears. These appear on one's own body without intentional effort, possessing marks of the Buddha's body and so forth. If we consider the Pusa qiumeng jing, on each stage one dreams of various signs. Bodhisattvas on the eighth stage and above do not sleep, so how could they dream? This refers to what is seen, regarding it as like a dream or an illusion. It is the same here: although without intentional effort, like a dream one's own body displays buddha deeds and so forth, not referring to seeing externally. From the first stage upward, one constantly sees the buddhas at every instant. Or, this refers to externally beholding the manifestation of the Tathāgata's signs, seen at that instant, with that Buddha manifesting for them. This refers to what is seen by oneself.